Keluaran 13:7

13:7 Bread made without yeast must be eaten ¹  for seven days; ²  no bread made with yeast shall be seen ³  among you, and you must have no yeast among you within any of your borders.

Keluaran 18:20

18:20 warn ⁴  them of the statutes and the laws, and make known to them the way in which they must walk ⁵  and the work they must do. ⁶ 

Keluaran 21:9

21:9 If he designated her for his son, then he will deal with her according to the customary rights ⁷  of daughters.

Keluaran 22:26

22:26 If you do take ⁸  the garment of your neighbor in pledge, you must return it to him by the time the sun goes down, ⁹ 

Keluaran 22:29

22:29 “Do not hold back offerings from your granaries or your vats. ¹⁰  You must give me the firstborn of your sons.

Keluaran 23:13

23:13 “Pay attention to do ¹¹  everything I have told you, and do not even mention ¹²  the names of other gods – do not let them be heard on your lips. ¹³ 

Keluaran 25:2

25:2 “Tell the Israelites to take ¹⁴  an offering ¹⁵  for me; from every person motivated by a willing ¹⁶  heart you ¹⁷  are to receive my offering.

Keluaran 25:10-11

The Ark of the Covenant

25:10 ¹⁸ “They are to make an ark ¹⁹  of acacia wood – its length is to be three feet nine inches, its width two feet three inches, and its height two feet three inches. ²⁰  25:11 You are to overlay ²¹  it with pure gold – both inside and outside you must overlay it, ²²  and you are to make a surrounding border ²³  of gold over it.

Keluaran 25:18

25:18 You are to make two cherubim ²⁴  of gold; you are to make them of hammered metal on the two ends of the atonement lid.

Keluaran 25:21

25:21 You are to put the atonement lid on top of the ark, and in the ark you are to put the testimony I am giving you.

Keluaran 25:23

The Table for the Bread of the Presence

25:23 ²⁵ “You are to make a table of acacia wood; its length is to be three feet, its width one foot six inches, and its height two feet three inches.

Keluaran 25:25-26

25:25 You are to make a surrounding frame ²⁶  for it about three inches broad, and you are to make a surrounding border of gold for its frame. 25:26 You are to make four rings of gold for it and attach ²⁷  the rings at the four corners where its four legs are. ²⁸ 

Keluaran 25:28

25:28 You are to make the poles of acacia wood and overlay them with gold, so that the table may be carried with them. ²⁹ 

Keluaran 25:36

25:36 Their buds and their branches will be one piece, ³⁰  all of it one hammered piece of pure gold.

Keluaran 26:3

26:3 Five curtains are to be joined, ³¹  one to another, ³²  and the other ³³  five curtains are to be joined, one to another.

Keluaran 26:11-12

26:11 You are to make fifty bronze clasps and put the clasps into the loops and join the tent together so that it is a unit. ³⁴  26:12 Now the part that remains of the curtains of the tent – the half curtain that remains will hang over at the back of the tabernacle. ³⁵ 

Keluaran 26:18

26:18 So you are to make the frames for the tabernacle: twenty frames for the south side, ³⁶ 

Keluaran 26:26

26:26 “You are to make bars of acacia wood, five for the frames on one side of the tabernacle,

Keluaran 26:28

26:28 The middle bar in the center of the frames will reach from end to end. ³⁷ 

Keluaran 27:5

27:5 You are to put it under the ledge of the altar below, so that the network will come ³⁸  halfway up the altar. ³⁹ 

Keluaran 27:17

27:17 All the posts around the courtyard are to have silver bands; ⁴⁰  their hooks are to be ⁴¹  silver, and their bases bronze.

Keluaran 28:5

28:5 The artisans ⁴²  are to use ⁴³  the gold, blue, purple, scarlet, and fine linen.

Keluaran 28:17

28:17 You are to set in it a setting for stones, four rows of stones, a row with a ruby, a topaz, and a beryl – the first row;

Keluaran 28:22

28:22 “You are to make for the breastpiece braided chains like cords of pure gold,

Keluaran 28:26

28:26 You are to make two rings of gold and put them on the other ⁴⁴  two ends of the breastpiece, on its edge that is on the inner side of the ephod.

Keluaran 28:36

28:36 “You are to make a plate ⁴⁵  of pure gold and engrave on it the way a seal is engraved: ⁴⁶  “Holiness to the Lord.” ⁴⁷ 

Keluaran 29:14

29:14 But the meat of the bull, its skin, and its dung you are to burn up ⁴⁸  outside the camp. ⁴⁹  It is the purification offering. ⁵⁰ 

Keluaran 29:18

29:18 and burn ⁵¹  the whole ram on the altar. It is a burnt offering ⁵²  to the Lord, a soothing aroma; it is an offering made by fire ⁵³  to the Lord. ⁵⁴ 

Keluaran 29:26

29:26 You are to take the breast of the ram of Aaron’s consecration; you are to wave it as a wave offering before the Lord, and it is to be your share.

Keluaran 29:29

29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed ⁵⁵  in them and consecrated ⁵⁶  in them.

Keluaran 29:31-32

29:31 “You are to take the ram of the consecration and cook ⁵⁷  its meat in a holy place. ⁵⁸  29:32 Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting.

Keluaran 30:14

30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord.

Keluaran 30:18

30:18 “You are also to make a large bronze ⁵⁹  basin with a bronze stand ⁶⁰  for washing. You are to put it between the tent of meeting and the altar and put water in it, ⁶¹ 

Keluaran 30:25

30:25 You are to make this ⁶²  into ⁶³  a sacred anointing oil, a perfumed compound, ⁶⁴  the work of a perfumer. It will be sacred anointing oil.

Keluaran 30:29

30:29 So you are to sanctify them, ⁶⁵  and they will be most holy; ⁶⁶  anything that touches them will be holy. ⁶⁷ 

Keluaran 30:33

30:33 Whoever makes perfume like it and whoever puts any of it on someone not a priest ⁶⁸  will be cut off ⁶⁹  from his people.’”

Keluaran 30:35

30:35 and make it into an incense, ⁷⁰  a perfume, ⁷¹  the work of a perfumer. It is to be finely ground, ⁷²  and pure and sacred.

Keluaran 31:16

31:16 The Israelites must keep the Sabbath by observing the Sabbath throughout their generations as a perpetual covenant.

Keluaran 34:13

34:13 Rather you must destroy their altars, smash their images, and cut down their Asherah poles. ⁷³ 

[13:7]  ¹ tn The imperfect has the nuance of instruction or injunction again, but it could also be given an obligatory nuance.

[13:7]  ² tn The construction is an adverbial accusative of time, answering how long the routine should be followed (see GKC 374 §118.k).

[13:7]  ³ tn Or “visible to you” (B. Jacob, Exodus, 366).

[18:20]  ⁴ tn The perfect tense with the vav (ו) continues the sequence of instruction for Moses. He alone was to be the mediator, to guide them in the religious and moral instruction.

[18:20]  ⁵ tn The verb and its following prepositional phrase form a relative clause, modifying “the way.” The imperfect tense should be given the nuance of obligatory imperfect – it is the way they must walk.

[18:20]  ⁶ tn This last part is parallel to the preceding: “work” is also a direct object of the verb “make known,” and the relative clause that qualifies it also uses an obligatory imperfect.

[21:9]  ⁷ tn Or “after the manner of” (KJV, ASV); NRSV “shall deal with her as with a daughter.”

[22:26]  ⁸ tn The construction again uses the infinitive absolute with the verb in the conditional clause to stress the condition.

[22:26]  ⁹ tn The clause uses the preposition, the infinitive construct, and the noun that is the subjective genitive – “at the going in of the sun.”

[22:29]  ¹⁰ tn The expressions are unusual. U. Cassuto renders them: “from the fullness of your harvest and from the outflow of your presses” (Exodus, 294). He adds the Hittite parallel material to show that the people were to bring the offerings on time and not let them overlap, because the firstfruits had to be eaten first by the priest.

[23:13]  ¹¹ tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.

[23:13]  ¹² tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.

[23:13]  ¹³ tn Heb “mouth.”

[23:13]  sn See also Ps 16:4, where David affirms his loyalty to God with this expression.

[25:2]  ¹⁴ tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.

[25:2]  ¹⁵ tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”

[25:2]  ¹⁶ tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).

[25:2]  ¹⁷ tn The pronoun is plural.

[25:10]  ¹⁸ sn This section begins with the ark, the most sacred and important object of Israel’s worship. Verses 10-15 provide the instructions for it, v. 16 has the placement of the Law in it, vv. 17-21 cover the mercy lid, and v. 22 the meeting above it. The point of this item in the tabernacle is to underscore the focus: the covenant people must always have God’s holy standard before them as they draw near to worship. A study of this would focus on God’s nature (he is a God of order, precision, and perfection), on the usefulness of this item for worship, and on the typology intended.

[25:10]  ¹⁹ tn The word “ark” has long been used by English translations to render אָרוֹן (’aron), the word used for the wooden “box,” or “chest,” made by Noah in which to escape the flood and by the Israelites to furnish the tabernacle.

[25:10]  ²⁰ tn The size is two and a half cubits long, a cubit and a half wide, and a cubit and a half high. The size in feet and inches is estimated on the assumption that the cubit is 18 inches (see S. R. Driver, Exodus, 267).

[25:11]  ²¹ tn The verbs throughout here are perfect tenses with the vav (ו) consecutives. They are equal to the imperfect tense of instruction and/or injunction.

[25:11]  ²² tn Here the verb is an imperfect tense; for the perfect sequence to work the verb would have to be at the front of the clause.

[25:11]  ²³ tn The word זֵר (zer) is used only in Exodus and seems to describe something on the order of a crown molding, an ornamental border running at the top of the chest on all four sides. There is no indication of its appearance or function.

[25:18]  ²⁴ tn The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid.

[25:23]  ²⁵ sn The Table of the Bread of the Presence (Tyndale’s translation, “Shewbread,” was used in KJV and influenced ASV, NAB) was to be a standing acknowledgment that Yahweh was the giver of daily bread. It was called the “presence-bread” because it was set out in his presence. The theology of this is that God provides, and the practice of this is that the people must provide for constant thanks. So if the ark speaks of communion through atonement, the table speaks of dedicatory gratitude.

[25:25]  ²⁶ sn There is some debate as to the meaning of מִסְגֶּרֶת (misgeret). This does not seem to be a natural part of the table and its legs. The drawing on the Arch of Titus shows two cross-stays in the space between the legs, about halfway up. It might have been nearer the top, but the drawing of the table of presence-bread from the arch shows it half-way up. This frame was then decorated with the molding as well.

[25:26]  ²⁷ tn Heb “give.”

[25:26]  ²⁸ tn Heb “which [are] to four of its feet.”

[25:28]  ²⁹ tn The verb is a Niphal perfect with vav consecutive, showing here the intended result: “so that [the table] might be lifted up [by them].” The noun “the table” is introduced by what looks like the sign of the accusative, but here it serves to introduce or emphasize the nominative (see GKC 365 §117.i).

[25:36]  ³⁰ tn Heb “will be from it.”

[26:3]  ³¹ tn This is the active participle, not the passive. It would normally be rendered “joining together.” The Bible uses the active because it has the result of the sewing in mind, namely, that every curtain accompanies another (U. Cassuto, Exodus, 348).

[26:3]  ³² tn Heb “a woman to her sister,” this form of using nouns to express “one to another” is selected because “curtains” is a feminine noun (see GKC 448 §139.e).

[26:3]  ³³ tn The phrase “the other” has been supplied.

[26:11]  ³⁴ tn Heb “one”

[26:12]  ³⁵ sn U. Cassuto (Exodus, 353) cites b. Shabbat 98b which says, “What did the tabernacle resemble? A woman walking on the street with her train trailing behind her.” In the expression “the half of the curtain that remains,” the verb agrees in gender with the genitive near it.

[26:18]  ³⁶ tn Heb “on the south side southward.”

[26:28]  ³⁷ sn These bars served as reinforcements to hold the upright frames together. The Hebrew term for these bars is also used of crossbars on gates (Judg 16:3; Neh 3:3).

[27:5]  ³⁸ tn The verb is the verb “to be,” here the perfect tense with vav (ו) consecutive. It is “and it will be” or “that it may be,” or here “that it may come” halfway up.

[27:5]  ³⁹ tn Heb “to the half of the altar.”

[27:17]  ⁴⁰ tn The text uses the passive participle here: they are to “be filleted with silver” or “bound round” with silver.

[27:17]  ⁴¹ tn Here the phrase “are to be” has been supplied.

[28:5]  ⁴² tn Heb “and they.” The word “artisans” is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English.

[28:5]  ⁴³ tn Heb “receive” or “take.”

[28:26]  ⁴⁴ tn Here “other” has been supplied.

[28:36]  ⁴⁵ tn The word צִּיץ (tsits) seems to mean “a shining thing” and so here a plate of metal. It originally meant “flower,” but they could not write on a flower. So it must have the sense of something worn openly, visible, and shining. The Rabbinic tradition says it was two fingers wide and stretched from ear to ear, but this is an attempt to give details that the Law does not give (see B. Jacob, Exodus, 818).

[28:36]  ⁴⁶ tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.

[28:36]  ⁴⁷ sn The engraving was a perpetual reminder of the holiness that was due the Lord (Heb “Yahweh”), that all the clothing, the furnishings, and the activities were to come under that description. This corresponded to the symbolism for the whole nation of binding the law between the eyes. It was to be a perpetual reminder of commitment.

[29:14]  ⁴⁸ tn Heb “burn with fire.”

[29:14]  ⁴⁹ sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.

[29:14]  ⁵⁰ sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.

[29:18]  ⁵¹ tn Heb “turn to sweet smoke.”

[29:18]  ⁵² sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.

[29:18]  ⁵³ tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).

[29:18]  ⁵⁴ sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the Lord through the blood of the sacrifice. The principles from these two sacrifices should be basic to anyone seeking to serve God.

[29:29]  ⁵⁵ tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.

[29:29]  ⁵⁶ tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.

[29:31]  ⁵⁷ tn Or “boil” (see Lev 8:31).

[29:31]  ⁵⁸ sn The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.

[30:18]  ⁵⁹ sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).

[30:18]  ⁶⁰ tn Heb “and its stand bronze.”

[30:18]  ⁶¹ tn The form is the adverb “there” with the directive qamets-he ( ָה).

[30:25]  ⁶² tn Heb “it.”

[30:25]  ⁶³ tn The word “oil” is an adverbial accusative, indicating the product that results from the verb (R. J. Williams, Hebrew Syntax, §52).

[30:25]  ⁶⁴ tn The somewhat rare words rendered “a perfumed compound” are both associated with a verbal root having to do with mixing spices and other ingredients to make fragrant ointments. They are used with the next phrase, “the work of a perfumer,” to describe the finished oil as a special mixture of aromatic spices and one requiring the knowledge and skills of an experienced maker.

[30:29]  ⁶⁵ tn The verb is a Piel perfect with vav (ו) consecutive; in this verse it is summarizing or explaining what the anointing has accomplished. This is the effect of the anointing (see Exod 29:36).

[30:29]  ⁶⁶ tn This is the superlative genitive again, Heb “holy of holies.”

[30:29]  ⁶⁷ tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.

[30:33]  ⁶⁸ tn Heb “a stranger,” meaning someone not ordained a priest.

[30:33]  ⁶⁹ sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.

[30:35]  ⁷⁰ tn This is an accusative of result or product.

[30:35]  ⁷¹ tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.

[30:35]  ⁷² tn The word מְמֻלָּח (mÿmullakh), a passive participle, is usually taken to mean “salted.” Since there is no meaning like that for the Pual form, the word probably should be taken as “mixed,” as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means “salted” it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.

[34:13]  ⁷³ tn Or “images of Asherah”; ASV, NASB “their Asherim”; NCV “their Asherah idols.”

[34:13]  sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).